Separatists maintaine it When Doctor Bancroft in a Sermon at Pauls-Crosse had avouched that the Superioritie of Bishops above other Ministers is by Gods owne Ordinance and to make the contrary opinion odious affirmed that Aerius perâ—iâ—ting in it was condemned for an Heretique by the generall consent of the whole Church and that Martin and his Companions doe maintaine the same opinion of Aerius What saith learned Doctor Reinolds hereunto in a Letter to Sir Francis Knolls who required him to shew his judgement herein Touching Martin saith he if any man behave himselfe otherwise then in discretion and charitie he ought let the blame be laid where the fault is and defend him not but if by the way he utter a truth mingled with whatsoever else it is not reason that that which is of GOD should be condemned for that which is of man no more then the doctrine of the Resurrection should be reproved because it was maintained and held by the Pharisees Wherefore removing the odious name of Martin from that which is sinceritie and love is to be dealt with c. And the very same doe wee say to them that would make Church-Covenant to be odious because it is held by those of the Seperation who are commonly called Brownists If men behave themselves otherwise then they ought we defend them not therein but if they hold any truth mingled with whatsoever else wee would not have that which is of God to be condemned for that which is of man truth should not be refused because of other corruptions that may be found in them that hold it If you with them hold Church-Covenant you iustifie them in all their Wayes of seperation and erronious opinions Not so for many of them hold that there are no visible Christians that stand members of the Parishes in England and that it is not lawfull to hold any private Religious communion with such persoâ—s and that the parishionall Assemblies are none of them true Churches and that it is not lawfull to hear any of those Ministers to preach the Word none of which are justified at all by holding Church-Covenant though they do hold the same There is no such necessarie and inseparable connexion betweene these opinions and that of Church-Covenant that he that holds this must needs hold the other also But the time hath been when your selves did not hold Church-Covenant as now you do when you were in England you were not of this mind and therefore no marvell if your change since your coming to New England be suspected and offensive If you change your judgement and practise in this manner God knows whether you may come at last and therefore men may well be afraid of holding with you in this point which your selves did not hold when you lived in your native Countrey Some of us when we were in England through the mercie of God did see the necessitie of Church-Covenant and did also preach it to the people amongst whom we ministred though neither so soone nor so fully as were meete for which we have cause to be humbled and to judge our selves before the Lord But suppose we had never knowne nor practised the same before our coming into this countrey yet if it be a truth of God there is no reason why we should shut our eyes against the light when God holds it forth unto us nor that others should be offended at us for receiving the same For by the same reason men might still continue in their sinnes and not make any progresse in knowledge and holinesse that so they may not seeme unconstant which were contrary to the Scripture wherein we are commanded nor to fashion our selves according to the former lusts of our ignorance 1. Pet. 1. 14. But to be changed Rom. 12. 2. and renued Ephes. 4. 23. and put off the old man and put on the new Ephes. 4. yea to grow in grace and holinesse 2. Pet. 3. 18. and be stronger and stronger Iob 17. 9. that our good workes may be moâ—e at the last then at the first Revel. 2. 19. Sure it is the Apostle tells the Corinâ—hians and Ephesians that the time had been when they were not the same men that now they are when he wrote unto them and yet he doth not blame them for leaving their former opinions or practise but commends them for it 1. Cor. 6. 11. Ephes. 2. 3. c. And it is said of Apollos an eloquent man and mighty in the Scripture that when he came to Ephesus the way of God was expounded unto him more perfectly by Aquila and Priscilla whereas before he was instructed in the way of the Lord knowing onely the Baptisme of Iohn yet this was no dispraise at all to him that now upon better information he would change his judgement to the better nor unto them that were the means thereof Act. 18. 25 26. Nullus pudor est ad maliura transire The time hath been and we may be humbled for it when we lived without God in the world and some of us in many sinfull courses and shall any be offended because we are not still the same and when God called us from the wayes of sin and death to the Fellowship of his grace in Christ yet some of us lived a long time in conformity to the ceremonies imposed in our native Countrey and saw not the evill of them But when God did open our eyes and let us see the unlawfulnesse thereof we cannot see but it would have been a with-holding the truth in unrighteousnesse and a great unthankfulnesse to God for light revealed to us if we should still have continued in that course through an inordinate desire of seeming constant and therefore it is not any just cause of offence that we have changed our judgement and practise in those things when we once perceived the Word of God to disallow them Indeed it hath been sometime objected against Mr. Cartwright and others that desired the reformation of the Churches in England in regard of Discipline and Church-Order that they which stood so much for Reformation in Discipline did in after times adde and alter some things beyond what they saw at first and what themselves had formerly desired and that therefore being so mutable and inconstant in their apprehensions they were not to be regarded nor hearkened unto to which Objection Mr. Parker makes full Answer in Eccles. lib. 2. ca. 36. p. 307. where he sheweth from the Scripture and the testimonie of Bishop Iewel Doctor Reinolds and others that in the Reformation of Religion God brings not his servants into perfection in knowledge and zeale at the first but by degrees so as they grow and make progresse in these things in such wise that their good works are more at the last then at the first as was said of the Church of Thyatira even as the man that had been blind when Christ restored him to his sight could at the first but see men like trees walking and afterward saw every man cleerly and therefore it is no good arguing to say these men have altered and corrected such things from what their apprehensions were at first and therefore they are not to be regarded Now if this be no good arguing against Mr. Cartwright and those that in England have been studious of Reformation as indeed it is not then it is no good Argument against us in this matter of Church-Covenant to say we now hold and practise otherwise then we have done in former time If any shall here reply that change from conformity to the ceremonies to Worship God more purely is warranted by the Word and therefore not blame-worthy and that the same may be said of the case of Apollos of the Corinthians and Ephesians forementioned and of Cartwright and the rest in his times We answer that this is true and thereby it appears that it is not simply the changing a mans opinion or practise that can be counted blame-worthy or offensive but changing without warrant of the Word and therefore in point of Church-Covenant the issue must not be whether we or others have formerly known and practised it but whether it have ground from Gods Word For if it have as we hope have been proved before in this discourse then the observing of it can be no cause of just offence unto others nor imputation of inconstancy to our selves though in time past we had not had so much light as to discerne the necessitie and use thereof The good Lord pardon every one that prepareth his heart to seek God though he be not cleansed according to the purification of the Sanctuary and grant unto all his Churches and servants that theâ—â— love may abound yet more and more in knowledge and in all judgement that they may discerne the things that differ and approve the things that are excellent and by his Spirit of truth be led forward into all truth till Antichrist be utterly consumed with the breath of his mouth and the brightnesse of his coming and the holy City new Jerusalem come down from God out of heaven as a Bride adorned for her husband the Lambe the Lord Jesus to whom be all glory of affiance and service for ever Amen FINIS Object 1. Answer Object 2 Answer Object 3 Answer Object 4. Answer Argu. 2. Object 1. Answer Obj. 2. Answ. Obj. â— Answer Argu. 3. Argu. 4. Argu. 5. Object Answer Argu. 1. Argu. 2. Object Answer Argu. 3. Object 1. Answer Obj. 2. Answ. Obj. 3. Object 4. Answ. Object 5. Answ. Argu. 4. Argu. 5. Object Answer Argu. 6. Objâ—ct 1. Answer Object 2. Answ. Obj. 3. Answ. Obj. 4. Answ. Obj. 5. Answ. Obj. 6. Answ. Reply Answ. Obj. 7. Answ. Obj. 8. Answ. Obj. 9. Answ. Obj. 10. Answ. Obj. 11 Answ. Obj. 12. Answ. * By Brownists and Separatists you are to understaÌ„d those of the rigeâ— Separation Reply Answ. Obje 13. Answ. Reply Answ.
the same Zepperus speaking of the consociation of Churches amongst themselves by mutuall confsederation hath these words which as they may be applyed to the combining of many Churches so may they be combining of many members of the same Church {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} illa {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} quam in Symbolo profite nunc Apostolico nihil aliud hic requirit vult quam obligationem omnium Ecclesiae membrorum confoederationem c. that is that communion of Saints which we professe in the Creed doth require and meane nothing else but an obligation of all the members of the Church and a binding of them together by Covenant Polit. Eccles. li. 3 c. 8. p. 721. To these testimonies of Zâ—pperus those words may be added of Mr. Parker our own countreyman a man of singular note for learning and holinesse who also himselfe lived sometimes beyond Sea in the reformed Churches and there ended his dayes so that we may safely give the more credit to his testimonie he having so good meanes fully to know the state and order of those Churches Now he speaketh of a Solennis forma absque quâ in Ecclesiae alicujus communionem nullus ritè recipitur of a solemne forme without which no man is rightly received into the communion of the Church hath these words Hic mos ille est reformatarum Ecclesiarum non solum in lapsis restituendis sed in extraâ—eis imò quibuscunque recipiendis qui ad habitandum alicubi conâ—ident etsi fortè in Ecclesiâ illius loci quo ante commorabantur juxta hanc formam admissi prius fuerant Examinat Presbyterium plebs consentit quisque testes vitae suae secum adfert vel testimonia saltem publicatur nomen cujusque competentis pro concione admonetur quisque siquid haebeat quod excipiat ut denunciet presbyteris Si nihil contrâ— adferatur admittitur quidem sed non nisi solerni pactione cum Deo cum Eâ—clesiâ Spondet verò Ecclesiae se ambulaturum prout sanctam illam communionem decet Disciplinae illius Ecclesiae subjacere velle se fratribus illius communionis invigilaturum juxta Christi prae ceptum Matth 18. 17. ut pra-veniantur sanenturque seandala illi ad studium bonorum operum provehantur That is This is the manner of the reformed Churches not onely in restoring such as have fallen but in admitting of strangers yea of all whoever they be who do sit down in any place for habitation though perhaps they have been formerly admitted after the same manner in the Church where they have formeâ—ly dwelt The Presbytery doth examine the people do consent every man brings with him witnesses of his life or at least-wise testimonies The name of each one that desires to be a member is published in the Assembly every one is admonished if he have any exception against the party to bring it to the Presbytery If nothing be brought against him then indeed he is admitted but yet no otherwise then by a solemne covenant with God and the Church And to the Church he promiseth that he will walk as becometh that holy Fellowship that he will be subject to the discipline of that Church that he will watch over the brethren of that Communion according to the Command of Christ Mat. 18. 17. that offences may be prevented and healed c. Polit. Eccles. lib. 3. cap. 16. 4. Pag. 171 172. Much more he hath to the same purpose in that place alledging sundry Canons and Decrees of Synods of reformed Churches wherein they have determined that none should be received into their Churches but by this way of solemne Covenant And others that have lived amongst them may have been eye-witnesses that this is their usuall practise But what shall be said of the Congregations in England if Churches must be combined by Covenant Doth not this doctrine blot out all those Congregations out of the Catalogue of Churches For what ever Covenant may be found in the reformed Churches in other parts yet it is plaine that she English have none Though we deny not but the Covenant in many of those Congregations is more impâ—â—cite and not so plaine as were to be desired and what is amisâ—e in them in their materialls or in want of explicite combining of pure matter or in any of their wayes wee will not take upon us to defend yet we hope we may say of them with Master Parkâ—r Polit. Ecclâ—s lib 3. cap. 16 1. pag. 167. Non abâ—st ea realis substantialis quanquam mag is quà m par erat implicita coitio in foedus â—aque voluntaria professio fidei substantialis quâ Deo gratia essentiam Ecclesiae idque visibilis hacusque sarâ—am tectam in Angliâ— conservavis That is there wants not that reall and substantiall comming together or agreeing in Covenant though more implicate then were meete and that substantiall profession of Faith which thanks be to God hath preserved the essence of visible Churches in England unto this day The reasons why wee are loath to say that the Congregations in England are utterly without a Covenant are these First Because there weâ—e many Christian Churches in England in the Apostles time or within a while after as Mâ—ster Fox sheweth at large Act. Mon. lib. 2. beginning pag 137 where he reporteth out of Gildas that England received the Gospel in the time of Tiberius the Emperour under whom Christ suffered and that Ioseph of Arimaâ—hea was sent of Philip the Apostiâ— from France to England about the yeare of Christ 63. and remained in England all his time and so he with his fellowes layd the first foundation of Christian Faith among the Britaine people and other Preachers and Teachers comming afterward confirmed the same and increased it Also the said Master Fox reporteth out of Tertullian that the Gospel was dispearsed abroad by the sound of the Apostles into many Nations and amongst the rest into Britaine yea into the wildest places of Britaine which the Romans could never attaine unto and alledgeth also out of Nicâ—phorus that Simon Zelotes did spread the Gospel to the West Ocean and brought the same into the Iles of Britaine and sundâ—y other proofes he there hath for the same point Now if the Gospel and Christian Religion were brought into England in the Apostles times and by their means it is like that the English Churches were then constituted by way of Covenant because that was the manner of constituting Churches in the Apostles time as also in the times afore Christ as hath been shewed from the Scripture before in this discourse And if Christian Congregations in England were in those times combined by Covenant then eternitie of Gods Covenant is such that it is not the interposition of many corruptions that may arise in after times that can disanull the same except when men wilâ—ully breake Covenant and reject the offers of the
promise a promise it is and therefore it is called a joyning in Covenant here an entring into Covenant Deut. 29. 10. Solemne and publick and therefore it is by the children of Israel and the children of Iudah together and they say let us joyne Secondly The object the Lord and one another joyne our selves to the Lord it is not a promise onely to man but to the Lord himselfe and likewise to one another for come let us joyne implyes mutuall consent together Thirdly The Agents or the qualification of the persons Christians not Turkes Indians c. Saints Psal. 50. 5. 16 17. called to fellowship with Christ so 1 Cor. 1. 9. else if they be not united to Christ by faith they are not fit materialls for such a building as a Church of God which is the house of the living God Ephes. 1. 1. 1 Cor. 1. 2. Phil. 1. 1. Rev. 21. 27. By his providence to live together else they cannot partake in the Lords Ordinances together as Churches ought to doe 1 Cor. 14. 23. Act. 14. 27. the whole Church comes together in one place cleaving together in faith and love so Act. 4. 32. If they differ namely in opinion or in their affection and should joyne in this Covenant breaches factions rents and schismes would be like to be the issue of such joyning things so unlike would not close nor long hold together Dan. 2. 43 Desirous to partake in all Ordinances this should be the ground of their joyning in Covenant together Psal. 110. 3. willing and not pride nor gaine nor the like Fourthly The Act binde themselves that now they are bound by their owne word and promise that they may say now as Psal. 56. 12. Thy vowes are upon me or as Num. 30. 2. if he binde his soule with a vow Fiftly The matter promised To walke together in all such wayes of worship and mutuall edification as the Gospel requireth of Churches and Church-members they binde not themselves to observe any devises of their owne nor inventions of men but such things as the word of God requireth neither is it perfect obedience to the Law for that were impossible to performe and presumption to promise nor is it onely in generall the duties of the Gospel but specially such duties of worship to God edification of one another as concerne Church-State which now they enter into Sixtly The manner of performing Confidence of Gods gracious acceptance and assistance through Christ for in all our wayes God must be acknowledged Pro. 3. 6. and much more in such speciall matters of weight If men in entring into this Covenant looke for acceptance through any worth of their owne or promise dutie in their own strength they shew themselves like to the Pharisees Luk. 18. 10 11. and turne the Church-Covenant into a Covenant of workes and as many as are of the workes of the Law are under the curse Gal. 3. 10. The use and benefit of this Church-Covenant and the fruit thereof may be seene in two particulars first That this is that whereby a company of Christians doe become a Church It is the Constituting forme of a Church Secondly This is that by taking hold whereof a particular person becomes a member of a Church which was constituted afore For the former of these every Christian Church must have in it both matter and forme and as the matter by Gods appointment are visible Saints or visible beleevers Ephes. 1. 1. 1 Cor. 1. 2. and in the New Testament onely so many as may meete together in one Congregation So the forme is a uniting or combining or knitting of those Saints together into one visible body by the band of this holy Covenant Some union or band there must be amongst them whereby they come to stand in a new relation to God and one towards another other then they were in before or els they are not yet a Church though they be fit materialls for a Church even as soule and body are not a man unlesse they be united nor stones and timber an house till they be compacted and conjoyned Now that a company becomes a Church by joyning in Covenant may be made good sundry wayes first By plaine Texts of Scripture as from Deut. 29. 1 10 11 12 13. Yee stand this day all you before the Lord your God your Captaines of your Tribes your Elders your Officers with all the men of Israel ver. 10. That thou shouldest enter into Covenant with the Lord thy God ver. 12. and he may establish thee for a people unto himselfe ver. 13. So that here is plainâ—y shewed that here was a company ver. 10. and this company were to be established to be a people unto the Lord that is to say a Church ver. 13. And this is done by the peoples entring into solemne Covenant with God ver. 12. And therefore a company of people doe become a Church by entring into Covenant with God This Covenant was not like our Church-Covenants for it was of all the Nation together whereas the Church-Covenant with us is of some select persons leaving out others 1. This Objection concerns the matter of a Church but the Covenant is not the materiall cause of a Church but the formall cause thereof and for this the Text is plaine and expresse that by entring into Covenant with God a people come to be the Lords people that is to say his Church 2. If it was of all the people together the reason was because that Church was a nationall Church now if a nationall Church becomes a Church by entring into solemne Covenant with God then a Congregationall Church becomes a Church by the same means for there is no difference between them in this point 3. Though it was of all the people we may not say it proves that when we looke at the materiall cause of a Church there may be a promiscuous taking in of all Commers without distinction or separation of the precious from the vile for first when God took in this Nation to be his people he separated them from all the Nations of the earth besides so that there was a distinction and separation of some from others Secondly this generation was generally a generation of beleevers for it was they that were to enter into the land within a while after for they were fortie yeares in the Wildernesse this Covenant was made in the last moneth save one of the last of those fortie yeares Deut. 1. 3. And their carkasses fell not in the Wildernesse through unbeliefe as their Fathers did Num. 14. Heb. 3. but entred by faith and when they were entred subdued Kingdomes by their faith Heb. 11. 33. and served the Lord all the dayes of Ioshua and of the Elders that outlived Ioshua Josh. 24. 31. As for that which is said of them ver. 4 5. of this Chap. that the Lord had not given them eyes to see c. that proves not that they were wholly hardned in a carnall estate
her selfe unto her husband And the performance of such duties as the Church and the member owe one unto another is a branch of that marriage-Covenant wherein they are tyed to Christ for Christ himselfe in his Covenant requires not onely that they should give up themselves to him but also that they should performe these duties one unto another And accordingly it is said of the Churches in Macâ—donia that they gave up themselves first to the Lord and then to us by the will of God 2 Cor. 8. 5. True it is they doe also binde thâ—mselves by Covenant one unto another but in that respect the Covenant is pâ—operly a brotherly Covenant like that 1 Sam. 20. 8. Amâ—s 1. 9. because there the engagement is to one another as brethren fellow members and fellow-helpers and not as to one head or Lord as it is in respect of Christ and therefore in that respect it is not so properly a marriage-Covenant as it is in respect of Christ though duties to one another are promised in their Covenant with one another and also in their Covenant with Christ In briefe thus They promise unto Christ duties to him and duties to one another according to him and so their Covenant is a marriage-Covenant with Christ They promise also to one another duties to one another and so it is a brotherly Covenant Another Title given to the Church which also proves that a Church is made by Covenant is the Title of a Citie or Citie of God Psal. 87 3. 48 1. 8. 122. 3. Ephes 2. 19. The Argument lyeth thus If a true Church be a Citie of God then a Church becomes a Church by Covenant But every true Church is a Citie of God Ergo The Assumption is proved by the Scriptures forealledged The Consequence of the Proposition is plaine in reason for every Citie is unâ—ted by some Covenant among themselves the Citizens are received unto 〈◊〉 Civitatis or right of Citie priviledges by some Covenant or Oath And therefore it is so likewise in this Citie of God the Church and men become Citizens of the Church by solemne Covenant The third Argument may be drawne from the meanes of reforming and restoring a Church when it is corrupted which is by entring into Covenant a new with God 2 Chron. 15. 10. 29. 10. Neh. 9. 38. 10. 28 29 Ier. 50. 4 5. The reason may be taken thus If a Church decayed is to be restored and refoâ—med by renuing Covenant with God then it was instituted and erected at the first by way of Covenant The reason of which Consequence is because abuses and corruptions are to be reformed by bringing things back to the first Institution Thus Christ reâ—ormes the abuses of marriage by bringing them to the first Institution of that Ordinance From the beginning it was not so Mat. 19. 8. And thus Paul reformeth the Abuses of the Lords Supper by telling them what was the first Institution thereof 1 Cor. 11. 23 c. And thus the Lord Jesus calling on the declining Church of Ephesus for reformation bids her remember from whence shee is fallen and repent and doe her first workes Rev. 2. 5. Now the Assumption is plaine from the Texts above alledged that at the reforming of a Church there is to be a renuing of Covenant and thence it follows that at the first erecting of a Church there was the making of a Covenant with God for els this renuing of Covenant would not have been the way to reforme it The fourth Argument is taken from that which doth dissolve a Church which is the dissolving or breaking of the Covenant Zach. 11. 9 10 14. If dissolving the Covenant be that which doth dissolve the Church then the making of Covenant is that which constitutes a Church The reason of the Consequence is plaine because otherwise the Covenant might be dissolved the Church stand still if it were not the making of the Covenant that did constitute the Church But if dissipating stones in a building doe dissolve the house then the compacting and conjoyning of them is that which makes the house If separation of soule and body be that which destroyes the man that then we say he is not it must needs be the uniting of them that did constitute make the man and so it is 〈…〉 case And that dissolving the Covenant is that which disâ—olâ—ves a Church is plaine from the Text alledged Zach. 11. Where the breaking of the two staves of beautie and bands that is the unchurching of the Jewes is interpreted to be the breaking of the Covenant that God had made with that people and the brotherhood that was between Iudah and Israel The fifth Argument is taken from the distinction which God hath appointed amongst Churches and the confounding of all Churches into one if there be not this Covenant to distinguish them If Churches be distinct Societies and may not be confounded then Churches are compacted and combined by Covenant But the former is true Ergo That Churches are distinct Societies is plaine in the Scripture where we have mention of many Churches in one Countrey or Province Gal. 1. 1. 1 Thes. 2. 14. Of seven Churches in Asia Rev. 1. 4. and of all the Churches 1 Cor. 14. 33. Rev. 2. 23. Ephesus is not Smyrna nor Smyrna is not Thyatira nor either of them Pergamus but each one distinct of themselves having Officers of their owne which did not belong to others vertues of their owne for which others are not praised corruptions of their owne for which others are not blamed If it were not thus then when Laodiâ—ea is condemned for lukewarmenesse or Ephesus for declining all the rest should be reproved also And when Philadelfia is praised all the rest should be praised also which we see is otherwise Now from hence the Consequence is certaine that therefore they are combined by some Covenant each one amongst themselves for there is nothing els without this that wil sufficiently distinguish them The Spirit of God and Faith in their hearts is common to all Christians under heaven and in heaven also and therefore this is not the thing that makes distinction Nor is it habitation in the same Towne together for that may be common to such Christians as are not of this Church and usually is to many that are no Christians As it is with Companies in London as the Company of Goldsmiths c. that many others dwell in the same Towne with them yea it may be in the same streete that are not of their Company and therefore it is not meerely habitation that doth distinguish them from others but some combination and agreement amongst themselves So it is not habitation in the same Towne that distinguisheth Churches and Church-members from other men but their mutuall agreement and combination and joyning themselves together in an holy Covenant with God If the Spirit of God and Faith in their hearts cannot distinguish one Church from
in their lives yet the doctrine is such that whosoever beleeveth and liveth according to it shall undoubtedly be saved and many thousands have been saved therein and therefore Assemblies united by Covenant to observe this doctrine may be true Churches when the Assemblies of Papists and others may be false although they also were combined by Covenant the reason of the difference rising from the difference that is in the doctrine and Religion which they severally professe and by Covenant binde themselves to observe the one being fundamentally corrupt and consequently pernicious The other in the fundamentall points Orthodoxall and sound Secondly It must be remembred also which was intimated before that if fundamentall corruptions be professed in with impenitency and obstinacy then God may disanull the Covenant on his part and give a Bill of divorce to such a people Iere. 3. 8. Now experience and the Scripture also doth witnesse of the Jesuited and Trâ—nt-Papists that they repented not of the workes of their hands of worshipping Devills and Idolls of Gold c. neither repented they of their murthers nor of their sorceries nor of their fornications nor of their thefts Rev. 9. 20 21. But now for the Parish Assemblies in England we hope that we may safely say they doe not sinne of obstinacy but of ignorance having not been convinced and many of them never having had means to be convinced of the corruptions that are amongst them in respect of their constitution and worship and Ministery and so the Covenant remaining among them may prove them to be Churches when it cannot stand the Papists in like stead they being impenitent and obstinate Which we doe not speake to justifie the Parishes altogether as if there were not dangerous corruptions found in them nay rather the Lord be mercifull to the sinnes of his people wee may lament it with teares that in respect of their members and Ministery in respect of their worship and walkings in many of those Assemblies there are found such apparent corruptions as are justly grievous to a godly soule that is enlightened to discerne them and greatly displeasing to the Lord and indeed had need to be repented of betime least otherwise the Lord remove the Candlesticke and unchurch them Rev. 2. 5. In a word the corruptions remaining are just causes of repentance and humiliation but yet in as much as the Articles of Religion which they professe containe such wholesome doctrine that whosoever beleeveth and walketh according thereunto in sinceritie shall undoubtedly be saved and in as much as the corruptions are not persisted in with obstinacy therefore wee deny not but they have the truth of Churches remaining But this opinion of Church-Covenant is holden by none but the Brownists or those of the Separation and therefore it is not to be received This ground cannot be made good that none but they of the Separation are for Church Covenant for all the Reformed Churches generally as was shewed before in Answer to Objection the tenth are for it in their judgement practise and shall all they be condemned for * Brownists or maintaining unlawfull Separation from the Church Also Master Parker and Doctor Ames men of our owne Nation famous for holinesse and learning and moderation both of them plead for Church-Covenant and yet neither of them were Brownists but bare witnesse against that riged Separation â—or Doctor Ames his judgement of Church-Covenant may be seene in his Medulla Theol lib. 1. cap. 32. 14 15 17. Fideles non constitunt Ecclesiam particularem quamvis simul forsan plures in eodem loco conveniant aut vivant nisi speciali vinculo intersese conjuâ—guntur c. That is beleevers doe not make a particular Church though perhaps there be many of them that meete together and live in the same place unlesse they be joyned together by some speciall bond amongst themselves for so one Church would many times be dissolved into many and many Churches confounded into one Now this bond is a Covenant either expressed or implicite whereby beleevers do binde themselves particularly to performe all such duties both towards God and mutually to one another as pertaine to the nature of a Church and their edification And thereupon no man is rightly admitted into the Church but by confession of his Faith and stipulation or promise of obedience These words doe plainely and fully shew his judgement of Church Covenant to be the very same that is held and practised in New-England at this day And that he was not for that severitie and regiditie of separation may be cleared from sundry of his workes wherein he plainly and fully beares witnesse against the same and namely in his Fresh suite against Ceremonies pag. 207. and in his second Manuduction wherein he purposely and at large deales in this Argument of Separation Sure it is Master Canne in his Booke wherein he goes about to prove the necessitie of separation from the Non-Conformists principles doth professedly and expressely oppose himselfe against Doctor Ames in the point of Separation which shewes how farre the good Doctor was from favouring that way when they most zealously therein doe count him to be a speciall opposite of theirs as indeed he was And for Master Parker his judgement of Church-Covenant was heard before in part where he so much approveth the practise of the Reformed Churches in this point And much more may be seene of his judgement herein in the sixteenth Chap. of the third booke of his Pâ—lit Ecclesiastica And yet in the same place and likewise lib 1. câ—p 13 14. of the same Treatise he plentifully and plainly shewes his dislike of the wayes of Separation as is also acknowledged in an Admonition to the Reader prefixed before that Booke by â— R. suo suorumque nomine So that this Assertion appeares to be untrue wherein it is said that none but Brownists and Separatists doe approve of Church-Covenant As for the Inâ—erence from this ground that therefore Church-Covenant should not be received because it is pleaded for and practâ—â—ed by the Separatists We Answer that this will not follow unlesse it could be proved that the Separatists hold no truth or if they hold a truth wee must not hold it that so it may appeare wee differ from them Either of which it were unreasonable to affirme If the Papists hold sundry Articles of Faith as that there is a unitie of the Divine Essence and Trinitie of Persons that Jesus Christ is God and man and that true Messiah that was promised and the onely Saviour of the world and many such like must wee deny these things because they are holden by the Papists This were as unreasonable as to condemne the doctrine of the Resurrection because it was maintained by the Pharisees Act. 23. 8. And so we say of Church-Covenant holden and practised by them of the Separation as also many other truths are maintained by them No reason that truth should be refused because the